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Kormar has been active in various military operations in Indonesia. One of the largest amphibious military operations was Operation Jayawijaya in which thousands of marines landed in West Irian in the early 1960s as a part of the Trikora campaign to take West Irian from Dutch occupation.
In 1999 a plan was proposed to expand the Kormar from its strength of 13,000 troops. Based on this plan, every Kormar's base would have three combat brigades: the Infantry, Cavalry, and Artillery and would be supported by one Combat Support Regiment and one Administration Support Regiment. The expansion will create three Kormar bases: Surabaya for Eastern area command, Jakarta for Central area command, and Rate Island in Lampung for Western area command. Now the Indonesian Marine Corps has an estimated 29,000 troops in 2 marine force or ( PASMAR ) equal to division in the army and one infantry marine regiment.
Due to budget restraints, the Korps has reduced the amount of allotted training time with armored vehicles. This has resulted in a largely ineffective defensive force that is surpassed by the regular army.
Korps Marinir Colors Guards 2 Marine Forces plus one independent brigade (forming as part of Ten Year Defence Plan 2004-13)
Taifib member in training exercise Intai Marine Battalion (YonTaifib), formerly the Komando Intai Para Amphibi (KIPAM) Amphibious recon Para-Commando was officially formed on 18 March 1961. Set at battalion strength it was first used in the Irian Jaya in April 1962. Starting from November 1971 it was called Batalyon Intai Amphibi(Yon Taifib) or Amphibious Recon Battalion. All volunteers are two year veterans of the KOMAR who volunteer for the seven month commando training course. Training includes a month long airborne training course. Now, one battalion is stationed in Jakarta and Surabaya marine base while the remainder is stationed at the KIPAM training facility at Surabaya.
| Rank | Name | From | Until | Remarks |
|---|---|---|---|---|
| RADM | Agoes Soebekti | 1945 | 1950 | |
| MG KKO | R. Soehadi | 1950 | 1961 | |
| LTG KKO | Hartono | 1961 | 1968 | |
| LTG TNI KKO | Moekijat | 1968 | 1971 | |
| MG TNI (Mar) | H. Moh. Anwar | 1971 | 1977 | |
| LTG TNI (Mar) | Kahpi Suriadiredja | July 1977 | May 1983 | |
| BG TNI (Mar) | Muntaram | May 1983 | Januari 1987 | |
| BG TNI (Mar) | Aminullah Ibrahim | January 1987 | August 1990 | |
| MG TNI (Mar) | Baroto Sardadi | August 1990 | November 1992 | |
| BG TNI (Mar) | Gatur Chaliq | December 1992 | April 1994 | |
| MG TNI (Mar) | Djoko Pramono | April 1994 | February 1996 | |
| BG TNI (Mar) | Suharto | February 1996 | 1999 | |
| MG TNI (Mar) | Harry Triono | 1999 | 20 November 2002 | |
| MG TNI (Mar) | Achmad Rifai | 20 November 2002 | 9 November 2004 | |
| MG TNI (Mar) | Safzen Noerdin | 9 November 2004 | 6 June 2007 | |
| MG TNI (Mar) | Nono Sampono | 6 June 2007 | 18 October 2008 | |
| MG TNI (Mar) | Djunaidi Djahri | 18 October 2008 | Present |
! style="text-align: left; background: #EECD9C;"|Vehicle ! style="text-align: left; background: #EECD9C;"|Origin ! style="text-align: left; background: #EECD9C;"|Role ! style="text-align: left; background: #EECD9C;"|Version ! style="text-align: left; background: #EECD9C;"|In service ! style="text-align: left; background: #EECD9C;"|Notes |- ! style="align: center; background: #FFDEAD;" colspan="7" |Light Tanks |----- |PT-76 | |Light Tank |PT-76B |90 | |----- ! style="align: center; background: #FFDEAD;" colspan="7" |Infantry Fighting Vehicles |----- |AMX-10P | |IFV |AMX-10 PAC 90
AMX-10P MARINE |100 | |----- |BMP-2 | |IFV |BVP-2 |22 |[1] |---- |BMP-3 | |IFV |BMP-3F |20 |Option for 100 more is available |---- ! style="align: center; background: #FFDEAD;" colspan="7" |Armoured Personnel Carrierss |---- |BTR-50 | |APC |BTR-50PK |190 | |---- |BTR-80 | |APC |BTR-80A |20 | |----- ! style="align: center; background: #FFDEAD;" colspan="7" |Amphibious Tracked Vehicles |----- |K-61 |? |? |? |? | |----- |PTS | |ATV |PTS-M | | |----- ! style="align: center; background: #FFDEAD;" colspan="7" |Multiple Rocket Launchers |----- |RM-70 | |MRL |RM-70 Grad |7 | |----- ! style="align: center; background: #FFDEAD;" colspan="7" |Artillery |----- |LG1 | |Howitzer |LG1 Mark I |20 | |}
fr:Corps des fusiliers marins indonésiens id:Korps Marinir ja:インドネシア海兵隊 ru:Морская пехота Индонезии
A number of often large and sophisticated religious structures (known as candi in Indonesian) were built in Java during the peak of Indonesia's great Hindu-Buddhist kingdoms between the 8th and 14th centuries. The earliest surviving Hindu temples in Java are at the Dieng Plateau. Thought to have originally numbered as many as 400, only 8 remain today. The Dieng structures were small and relatively plain, but architecture developed substantially and just 100 years later the second Kingdom of Mataram built the Prambanan complex near Yogyakarta; considered the largest and finest example of Hindu architecture in Java. The World Heritage-listed Buddhist monument Borobudur was built by the Sailendra Dynasty between 750 and 850 AD, but it was abandoned shortly after its completion as a result of the decline of Buddhism and a shift of power to eastern Java. The monument contains a vast number of intricate carvings that tell a story as one moves through to the upper levels, metaphorically reaching enlightenment. With the decline of the Mataram Kingdom, eastern Java became the focus of religious architecture with an exuberant style reflecting Shaivist, Buddhist and Javanese influences; a fusion that was characteristic of religion throughout Java.
By the fifteenth century, Islam had become the dominant religion in Java and Sumatra, Indonesia's two most populous islands. As with Hinduism and Buddhism before it, the new religion, and the foreign influences that accompanied it, were absorbed and reinterpreted, with mosques given a unique Indonesian/Javanese interpretation. At the time, Javanese mosques took many design cues from Hindu, Buddhist, and even Chinese architectural influences (see image of "Grand Mosque" in Yogyakarta). They lacked, for example, the ubiquitous Islamic dome which did not appear in Indonesia until the 19th century, but had tall timber, multi-level roofs not that dissimilar to the pagodas of Balinese Hindu temples still common today. A number of significant early mosques survive, particularly along the north coast of Java. These include the Mesjid Agung in Demak, built in 1474, and the Al-Manar Mosque in Kudus (1549) whose menara ("minaret") is thought to be the watch tower of an earlier Hindu temple. Particularly during the decades since Indonesian independence, mosques have tended to be built in styles more consistent with global Islamic styles, which mirrors the trend in Indonesia towards more orthodox practice of Islam.
Traditional dwellings have developed to respond to natural environmental conditions, particularly Indonesia's hot and wet monsoonal climate. As is common throughout South East Asia and the South West Pacific, Indonesian traditional vernacular homes are built on stilts (with the notable exceptions of Java and Bali). A raised floor serves a number of purposes: it allows breeze to moderate the hot tropical temperatures; it elevates the dwelling above stormwater runoff and mud; allows houses to be built on rivers and wetland margins; keeps people, goods and food from dampness and moisture; lifts living quarters above malaria-carrying mosquitos; and the house is much less affected by dry rot and termites.
Many forms of rumah adat have walls that are dwarfed in size by large roof—often of saddle shape—which are supported independently by sturdy piles. Over all traditional styles, sharply inclined allowing tropical rain downpours to quickly sheet off, and large overhanging eaves keep water out of the house and provide shade in the heat. The houses of the Batak people in Sumatra and the Toraja people in Sulawesi (tongkonan houses) are noted for their stilted boat-shapes with great upsweeping ridge ends. In hot and humid low-lying coastal regions, homes can have many windows providing good cross-ventilation, whereas in cooler mountainous interior areas, homes often have a vast roof and few windows.
Some of the more significant and distinctive rumah adat include:
Istana (or "palace") architecture of the various kingdoms and realms of Indonesia, is more often than not based on the vernacular adat domestic styles of the area. Royal courts, however, were able to develop much grander and elaborate versions of this traditional architecture. In the Javanese Kraton, for example, large penodopos of the joglo roof form with tumpang sari ornamentation are elaborate but based on common Javanese forms, while the omo sebua ("chief's house") in Bawomataluo, Nias is an enlarged version of the homes in the village, the palaces of the Balinese such as the Puri Agung in Gianyar use the traditional bale form, and the Pagaruyung Palace is a 3-storey version of the Minangkabau Rumah Gadang.
Similar to trends in domestic architecture, the last two centuries have seen the use of European elements in combination with traditional elements, albeit at a far more sophisticated and opulent level compared to domestic homes.
In the Javanese palaces the pendopo is the tallest and largest hall within a complex. As the place where the ruler sits, it is the focus of ceremonial occasions, and usually has prohibitions on access to this space.
The 16th and 17th centuries saw the arrival of European powers in Indonesia who used masonry for much of their construction. Previously timber and its by-products had been almost exclusively used in Indonesia, with the exception of some major religious and palace architecture. One of the first major Dutch settlements was Batavia (later Jakarta) which in the 17th and 18th centuries was a fortified brick and masonry city.
For almost two centuries, the colonialists did little to adapt their European architectural habits to the tropical climate. In Batavia, for example, they constructed canals through its low-lying terrain, which were fronted by small-windowed and poorly ventilated row houses, mostly in a Chinese-Dutch hybrid style. The canals became dumping grounds for noxious waste and sewage and an ideal breeding ground for the anopheles mosquitos, with malaria and dysentery becoming rife throughout the Dutch East Indies colonial capital.
Although row houses, canals and enclosed solid walls were first thought as protection against tropical diseases coming from tropical air, years later the Dutch learnt to adapt their architectural style with local building features (long eaves, verandahs, porticos, large windows and ventilation openings).[1] The Indo-European hybrid villas of the 19th century would be among the first colonial buildings to incorporate Indonesian architectural elements and attempt adapting to the climate. The basic form, such as the longitudinal organisation of spaces and use of joglo and limasan roof structures, was Javanese, but it incorporated European decorative elements such as neo-classical columns around deep verandahs. Whereas the Indo-European homes were essentially Indonesian houses with European trim, by the early 20th century, the trend was for modernist influences—such as art-deco—being expressed in essentially European buildings with Indonesian trim (such as the pictured home's high-pitched roofs with Javan ridge details). Practical measures carried over from the earlier Indo-European hybrids, which responded to the Indonesian climate, included overhanging eaves, larger windows and ventilation in the walls.
Colonial rule was never as extensive on the island of Bali as it was on Java— it was only in 1906, for example, that the Dutch gained full control of the island—and consequently the island only has a limited stock of colonial architecture. Singaraja, the island's former colonial capital and port, has a number of art-deco kantor style homes, tree-lined streets and dilapidated warehouses. The hill town of Munduk, a town amongst plantations established by the Dutch, is Bali's only other significant group of colonial architecture; a number of mini mansions in the Balinese-Dutch style still survive.[4]
The lack of development due to the Great Depression, the turmoil of the Second World War and Indonesia's independence struggle of the 1940s, and economic stagnation during the politically turbulent 1950s and 60s, meant that much colonial architecture has been preserved through to recent decades. Although colonial homes were almost always the preserve of the wealthy Dutch, Indonesian and Chinese elites, and colonial buildings in general are unavoidably linked with the human suffering of colonialism, the styles were often rich and creative combinations of two cultures, so much so that the homes remain sought after into 21st century.
Native architecture was arguably more influenced by the new European ideas than colonial architecture was influenced by Indonesian styles; and these Western elements continue to be a dominant influence on Indonesia's built environment today.
Let us prove that we can also build the country like the Europeans and Americans do because we are equal
The 1970s, 1980s and 1990s saw foreign investment and economic growth; large construction booms brought major changes to Indonesian cities, including the replacement of the early twentieth styles with late modern and postmodern styles.[7]
<gallery widths=105> Image:Borobudur-complete.jpg|World Heritage-listed Borobudur in Java.
Image:Wringin Lawang, Trowulan.jpg|Wringin Lawang, the 15.5 meter brick split gate; believed to be the entrance to an important compound in Majapahit capital, its form shows the strong geometric quality of Majapahit, still used in Balinese temples
Image:Prambanancomplex.jpg|Prambanan temple in Java.
Image:Mother Temple of Besakih.jpg|The Mother Temple of Besakih one of Bali's most significant Hindu temples.
Image:Pura Dalem Agung Padantegal 200507.jpg|Dalem Agung Padantegal Hindu temple, Monkey Forest, Ubud, Bali.
Image:BenaVillage.jpg|Bena village houses in Flores.
Image:Tongkonan1.jpg|Tongkonan are the traditional Torajan houses. The houses may be decorated with large numbers of buffalo horns to denote the status of the family.
Image:Mentawai Uma.jpg|An Uma, the traditional communal house of the Mentawai.
Image:Kete_kesu.jpg|The village of Ke'te Kesu, a living museum of Toraja culture.
Image:RUMAHJAWA 1.jpg|While the basic form of this house is Javanese, particularly the joglo roof and the lack of stilts, the doors are distinctly European; Javanese architecture is arguably the Indonesian style most influenced by European styles
Image:Stadhuis Batavia, Jakarta.jpgThe former Stadhuis of Batavia, Jakarta Old Town area.
</gallery>
fr:Architecture indonésienne id:Arsitektur Indonesia ms:Seni bina Indonesia
Indonesian Australians are Australian citizens and residents of Indonesian origin or descent. The 2006 Australian Census found 50,975 Australian residents who stated their place of birth as Indonesia, and 35,941 who stated their ancestry as Indonesian.[1][2]
As early as 1750, seamen from the Indonesian island of Makassar had settled on Australia's northern coast, spending about four months per year there collecting sea cucumbers and taking them back home to trade. By the late 19th century, the pearl hunting industry was recruiting workers from Kupang, while sugar plantations had hired migrant labourers from Java to work in Queensland; Dutch colonial authorities estimated they formed a total population of about 1,000. However, after the federation of Australia and the enactment of the Immigration Restriction Act 1901, the first part of a series of laws which collectively formed the White Australia policy, most of these migrants returned to Indonesia.[3] Beginning in 1942, thousands of Indonesians fled the Japanese occupation of Indonesia and took refuge in Australia. Exact landing statistics were not kept due to the chaotic nature of their migration, but after the war, 3,768 repatriated to Indonesia on Australian government-provided ships.[4]
Islam is the majority religion in Indonesia though among Indonesians in Australia they are in the minority.[5] In the 2001 Australian Census, only 8,087 out of 47,158 Indonesians in Australia, or 17%, identified as Muslim. They lack their own mosques, but instead typically attend mosques established by members of other ethnic groups.[6] In contrast, nearly half of the Indonesian population in Australia follows Christianity, split evenly between the Roman Catholic Church and various Protestant denominations.[7]
ms:Orang Indonesia di Australia
